Which of the following was one of the causes of Jamestown's early troubles?
(A) The colony was abandoned by the British.
(B) A hard winter left many colonists dead.
(C) The Native American Powhatan group was hostile toward colonists.
(D) The land of Jamestown was unsuited for agriculture.
By the 1670s, planters in Virginia began to switch to slave labor because
(A) they could use slaves as collateral and expand their plantations.
(B) the use of slave labor could help them receive tax credits.
(C) more and more Englishmen wanted to become indentured servants.
(D) the advances in technology demanded more efficiency.
13.
According to John Locke, when do people have the right to revolt against their
government?
(A) when the government becomes a threat to the people's natural rights
(B) when the government becomes too bureaucratic
(C) when the government is involved in an unjust war
(D) when the people disagree with the government's policies
A major weakness of the Articles of Confederation was that the Congress
(A) could not declare war.
(B) had no power to impose taxes.
(C) was unable to raise armies.
(D) did not have authority to sign treaties.
After the Revolutionary War, states began levying taxes on each other's goods
largely because the Confederation Congress
(A) did not have a president to settle disputes among states.
(B) was not allowed to regulate commerce.
(C) did not have the power to impose taxes.
(D) was not allowed to negotiate treaties with other nations.

every of the four river valley civilizations, religion played an enormous role in shaping and cultivating each civilization. this essay will briefly discuss how religion formed the river valley people’s government and view on geography. religion dictated how the peoples of the river valley civilizations managed government and geography.

            religious leaders played prominent roles in every river valley civilizations form of government. from ancient egypt and mesopotamia to china’s historic empire and the indus river valley, all the river valley civilizations had significant religious figures. in ancient egypt, the pharaoh was revered as a god and therefore was given his right as supreme governing authority in the eyes of the people. the elusive emperors of china gained there governing rights by a mandate of heaven creating long lines of dynasties until the common people of china felt the dynasty had lost the favor of the gods. chinese emperors were not only governing leaders but also the spiritual leaders of ancient china. mesopotamian and indus river valley priests were referred as has head officials who had vast amounts of authority in these two civilizations primitive forms of democracy. religion shaped the structure and social caste of the four river valley civilizations.

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the united states broke it's neutrality was the constant german sinking of trading vessels resulting in the loss of lives, one example would be the lusitania.

the mandate of heaven or tian ming (chinese: 天命; pinyin: tiānmìng; wade–giles: t'ien-ming) is a chinese political and religious doctrine used since ancient times to justify the rule of the king or emperor of china. according to this belief, heaven (天, tian)—which embodies the natural order and will of the universe—bestows the mandate on a just ruler of china, the "son of heaven" of the "celestial empire". if a ruler was overthrown, this was interpreted as an indication that the ruler was unworthy, and had lost the mandate. it was also a common belief among citizens that natural disasters such as famine and flood were signs of heaven's displeasure with the ruler, so there would often be revolts following major disasters as citizens saw these as signs that the mandate of heaven had been withdrawn.[1]

a brief flow chart describing the dynastic cycles in imperial china on claiming to withdrawing the mandate of heaven

the mandate of heaven does not require a legitimate ruler to be of noble birth, depending instead on the just and able performance of the rulers and their heirs. dynasties such as the han and ming dynasties were founded by men of common origins. the concept is in some ways similar to the european concept of the divine right of kings; however, unlike the european concept, it does not in theory confer an unconditional right to rule, despite this being exactly the case in practicality. the mandate would in theory be a preoccupation in a ruler's lifetime, when he would hold onto the mandate and live according to heavens. intrinsic to the concept of the mandate of heaven was the right of rebellion against an unjust ruler. chinese historians interpreted a successful revolt as evidence that heaven had withdrawn its mandate from the ruler. throughout chinese history, times of poverty and natural disasters were often taken as signs that heaven considered the incumbent ruler unjust and thus in need of replacement. the mandate of heaven was often invoked by philosophers and scholars in china as a way to curtail the abuse of power by the ruler. while each dynasty was not the same, they each had a lineage that passed on the prospective ruler by order of generational descent or their priority of birth. many emperors during the imperial times would optimize to have many sons who could be candidates to fill the position after the current ruler has died. in addition heaven was thought to be of how a ruler's works and performance was, which reflected upon how favorable they would be to heaven.